a theologico-political treatise [part iv]-第13章
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to make as sacred and authoritative as the laws of Moses。 （14） Religion thus
sank into a degrading superstition； while the true meaning and
interpretation of the laws became corrupted。 （15） Furthermore； while the
high priests were paving their way to the secular rule just after the
restoration； they attempted to gain popular favour by assenting to
every demand； approving whatever the people did； however impious； and
accommodating Scripture to the very depraved current morals。 （16） Malachi
bears witness to this in no measured terms： he chides the priests of his
time as despisers of the name of God； and then goes on with his invective as
follows （Mal ii：7； 8）： 〃For the priest's lips should keep knowledge；
and they should seek the law at his mouth： for he is the messenger of
the Lord of hosts。 （17） But ye are departed out of the way； ye have
caused many to stumble at the law； ye have corrupted the covenant of
Levi； saith the Lord of hosts。〃 （18） He further accuses them of interpreting
the laws according to their own pleasure； and paying no respect to God but
only to persons。 （19） It is certain that the high priests were never so
cautious in their conduct as to escape the remark of the more shrewd among
the people； for the latter were at length emboldened to assert that no
laws ought to be kept save those that were written； and that the decrees
which the Pharisees （consisting； as Josephus says in his 〃 Amtiquities；〃
chiefly； of the common people）； were deceived into calling the traditions of
the fathers； should not be observed at all。 （20） However this may be； we can
in nowise doubt that flattery of the high priest； the corruption of religion
and the laws； and the enormous increase of the extent of the last…named；
gave very great and frequent occasion for disputes and altercations
impossible to allay。 （21） When men begin to quarrel with all the ardour of
superstition； and the magistracy to back up one side or the other； they can
never come to a compromise； but are bound to split into sects。
（18：22） II。 It is worthy of remark that the prophets； who were in a private
station of life； rather irritated than reformed mankind by their freedom of
warning； rebuke； and censure； whereas the kings； by their reproofs and
punishments； could always produce an effect。 （23） The prophets were often
intolerable even to pious kings； on account of the authority they assumed
for judging whether an action was right or wrong； or for reproving the kings
themselves if they dared to transact any business； whether public or
private； without prophetic sanction。 （24） King Asa who； according to
the testimony of Scripture； reigned piously； put the prophet Hanani into a
prison…house because he had ventured freely to chide and reprove him for
entering into a covenant with the king of Armenia。
（18：25） Other examples might be cited； tending to prove that religion
gained more harm than good by such freedom； not to speak of the further
consequence； that if the prophets had retained their rights； great
civil wars would have resulted。
（26） III。 It is remarkable that during all the period； during which the
people held the reins of power； there was only one civil war； and that one
was completely extinguished； the conquerors taking such pity on the
conquered； that they endeavoured in every way to reinstate them in their
former dignity and power。 （27） But after that the people； little accustomed
to kings； changed its first form of government into a monarchy； civil war
raged almost continuously； and battles were so fierce as to exceed all
others recorded； in one engagement （taxing our faith to the utmost）
five hundred thousand Israelites were slaughtered by the men of Judah； and
in another the Israelites slew great numbers of the men of Judah （the
figures are not given in Scripture）； almost razed to the ground the walls of
Jerusalem； and sacked the Temple in their unbridled fury。 （28） At length；
laden with the spoils of their brethren； satiated with blood； they took
hostages； and leaving the king in his well…nigh devastated kingdom； laid
down their arms； relying on the weakness rather than the good faith of their
foes。 （29） A few years after； the men of Judah； with recruited strength；
again took the field； but were a second time beaten by the Israelites； and
slain to the number of a hundred and twenty thousand； two hundred thousand
of their wives and children were led into captivity； and a great booty again
seized。 （30） Worn out with these and similar battles set forth at length in
their histories； the Jews at length fell a prey to their enemies。
（18：31） Furthermore； if we reckon up the times during which peace prevailed
under each form of government； we shall find a great discrepancy。 （32）
Before the monarchy forty years and more often passed； and once eighty years
（an almost unparalleled period）； without any war； foreign or civil。 （33）
After the kings acquired sovereign power； the fighting was no longer for
peace and liberty； but for glory； accordingly we find that they all； with
the exception of Solomon （whose virtue and wisdom would be better displayed
in peace than in war） waged war； and finally a fatal desire for power gained
ground； which； in many cases； made the path to the throne a bloody one。
（18：34） Lastly； the laws； during the rule of the people； remained
uncorrupted and were studiously observed。 （35） Before the monarchy there
were very； few prophets to admonish the people； but after the establishment
of kings there were a great number at the same time。 （36） Obadiah saved a
hundred from death and hid them away； lest they should be slain with the
rest。 （37） The people； so far as we can see； were never deceived by false
prophets till after the power had been vested in kings； whose creatures many
of the prophets were。 （38） Again； the people； whose heart was generally
proud or humble according to its circumstances； easily corrected it…self
under misfortune； turned again to God； restored His laws； and so freed
itself from all peril； but the kings； whose hearts were always equally
puffed up； and who could not be corrected without humiliation； clung
pertinaciously to their vices； even till the last overthrow of the city。
＇18：2＇ （39） We may now clearly see from what I have said：…
（40） I。 How hurtful to religion and the state is the concession to ministers
of religion of any power of issuing decrees or transacting the business of
government： how； on the contrary； far greater stability is afforded； if the
said ministers are only allowed to give answers to questions duly put
to them； and are； as a rule； obliged to preach and practise the received and
accepted doctrines。
（18：41） II How dangerous it is to refer to Divine right matters merely
speculative and subject or liable to dispute。 （42） The most tyrannical
governments are those which make crimes of opinions； for everyone has an
inalienable right over his thoughts … nay； such a state of things leads to
the rule of popular passion。
（18：43） Pontius Pilate made concession to the passion of the Pharisees in
consenting to the crucifixion of Christ； whom he knew to be innocent。 （44）
Again； the Pharisees； in order to shake the position of men richer than
themselves； began to set on foot questions of religion； and accused the
Sadducees of impiety； and； following their example； the vilest … hypocrites；
stirred； as they pretended； by the same holy wrath which they called zeal
for the Lord； persecuted men whose unblemished character and distinguished
virtue had excited the popular hatred； publicly denounced their opinions；
and inflamed the fierce passions of the people against them。
（18：45） This wanton licence being cloaked with the specious garb of
